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8

Covering One’s Eyes During the Recitation of Shema cites the following explanation as give by Rabbi Eli J Mansour According to Kabbalistic teaching, one should cover his eyes during Shema while positioning his fingers in the shape of the letters “Shin,” “Dalet” and “Yod,” which spell the Divine Name of “Sha-dai.” This is done by bringing the three ...


6

Not to disagree with anyone, but if we look to the example of Rabbi Akiva as stated explicitly in Brachot 61b, it says that he fulfilled the mitzvah of Kriat Shema by ending on the word "Echod" at the end of the first posuk only. It explains that as he was dieing during his execution, he explained to his students that he had waited all his life to fulfill ...


3

The Shulchan Aruch's organization is based on that of the Tur. In particular, here, the laws listed in the question are presented in the same order, with the same section-numbering, in the Tur. So, the question is why :22 and :23 are in that order in the Tur. When the Tur presents the laws in 61:16-22, it does so without explicitly citing sources, ...


3

According to this text provided by Chabad.org to say on the deathbed, one would say ברוך שם...‏ three times as well as a few other lines after saying שמע ישראל.


3

The issue is not just whether something is or is not a prayer, but also whether it is a דבר שבקדושה. The Beit Yosef brings (OC 565:5) in the name of Rashba that an individual (not in a minyan) shouldn't say the 13 Attributes in the context of בקשת רחמים (requesting mercy), since that is a דבר שבקדושה (learned from the gemara on Rosh Hashanah 17b). However, ...


3

According to the "Duties of the Heart" love of God is a very advanced level. It requires lots of foundation work as explained in chapter 3 of the Gate of Love of God there. Here is an excerpt. You'll need to study the whole book to fully understand his words. What is the way to attaining love of G-d? I answer this question as follows: This request is ...


2

The Shulchan Oruch in 61 (1) says יִקְרָא קְרִיאַת שְׁמַע בְּכַוָּנָה, בְּאֵימָה וּבְיִרְאָה, בְּרֶתֶת וָזִיעַ. The Mishnah Berurah in 61 [3] comments: ג) באימה ויראה - ונראה דאימה ויראה זו היא באופן זה שיכוין בשעה שהוא קורא את שמע לקבל עליו עול מ"ש להיות נהרג על קידוש השם המיוחד דזהו בכל נפשך אפילו נוטל את נפשך ועל זה אמר הכתוב כי עליך ...


2

The first source is multiple, a mishna, a berayta with Rabbi Akiva, Rishonim. Mishna Berachoth 9, 5 (pasted here from the Gemara with Soncino's translation)"'WITH ALL THY SOUL' MEANS, EVEN THOUGH HE TAKES THY SOUL [LIFE]" but the verse cited is the second verse and not the first. Gemara Berachoth 61B When R`Akiba was taken. He prolonged the word ehad ...


2

Some possibilities that come to mind: hefsek (unnecessary interruption between the Shema and its blessings) motzi shem shamayim l'vatala (saying the divine name without justification) going against an established minhag klal yisrael (custom) going against an established p'sak halacha (assuming the normative ruling is not to)


2

In the respective inside back covers of the popular sidurim תפלת כל פה (where the chart is in Hebrew) and תהלת ה׳ (where it's in English and according to Chabad-Lubavitch practice). ArtScroll sidurim have the same info on the pages of "Baruch sheamar" and "Yishtabach", but not in chart form.


2

"Modern Orthodox," like its superset, "Orthodox," does not refer to a particular ethno-historial line of tradition, like "Yemenite" or "Galician," or to a particular centrally-led movement, like Chabad or Conservative. As such, it can't possibly have a well-defined notion of a particular tradition of pronunciation. A teacher in a MO school (or any other not-...


2

Chazal say that the first Parsha is to warn the yachid(individual) and the second Parsha is repeated to warn the tzibbur(the community). (Rashi, on second Parsha, Deut/11/13). The question is asked, (I think it is brought earlier, but I just found it quoted in Artscroll from Maskil L'David), "Why does it say you must dedicate 3 things ["all your heart, all ...


2

most likely means like the shaar yichud states When we describe Him as One, we mean only the negation of any plurality. But the true Unity, cannot be described by any attribute that would connote in His glorious essence any plurality, change, or variation... But the denial of such properties to Him is undoubtedly true and appropriate to Him. For ...


1

See Sanhedrin 74a: דתניא ר''א אומר {דברים ו-ה} ואהבת את ה' אלהיך בכל לבבך ובכל נפשך ובכל מאדך אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך ‏ Rashi: כלומר תהא אהבתו חביבה לך יותר מכל החביב לך ‏ For ...


1

It is not that "love" of Hashem different, it is that the willingness and understanding of what Hashem means that causes us to belong to Hashem needs the complete subjugation of one's יצר (both טוב ורע) to the conscious determination as to what one's purpose in life is. We need to do this, not through fear, not through duty, but through the free willed ...


1

In short it is to fullfill the commandment to love Hashem with all your soul See the second source of the excellent answer above Brings that Rabbi Akiva explains that to love Hashem "With all thy soul" means even if He takes away thy soul. That the gemoro bings an example of this by going against the law to keep Hashem's commandments/will (...


1

Wikipedia cites: Rabbi Akiva patiently endured while his flesh was being torn with iron combs, and died reciting the Shema. He pronounced the last word of the sentence, Eḥad ("one") with his last breath (Talmud Berachot 61b). Since then, it has been traditional for Jews to say the Shema as their last words. It doesn't state that this is the ...



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